12 Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ -- knows nothing else -- desires nothing else -- is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds -- that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him? It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else -- the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ's sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul's doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility. As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same -- that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ's influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional.
Not as though I had already attained - This verse and the two following are full of allusions to the Grecian races. "The word rendered 'attained' signifies, to have arrived at the goal and won the prize, but without having as yet received it" - The Pictorial Bible. The meaning here is, I do not pretend to have attained to what I wish or hope to be. He had indeed been converted; he had been raised up from the death of sin; he had been imbued with spiritual life and peace; but there was a glorious object before him which he had not yet received. There was to be a kind of resurrection which he had not arrived at. It is possible that Paul here may have had his eye on an error which prevailed to some extent in the early church, that "the resurrection was already past" 2-Timothy 2:18, by which the faith of some had been perverted. How far this error had spread, or on what it was founded, is not now known; but it is possible that it might have found advocates extensively in the churches. Paul says, however, that he entertained no such opinion. He looked forward to a resurrection which had not yet occurred. He anticipated it as a glorious event yet to come, and he purposed to secure it by every effort which he could make.
Either were already perfect - This is a distinct assertion of the apostle Paul that he did not regard himself as a perfect man. He had not reached that state where he was free from sin. It is not indeed a declaration that no one was perfect, or that no one could be in this life but it is a declaration that he did not regard himself as having attained to it. Yet who can urge better claims to having attained perfection than Paul could have done? Who has surpassed him in love, and zeal, and self-denial, and true devotedness to the service of the Redeemer? Who has more elevated views of God, and of the plan of salvation? Who prays more, or lives nearer to God than he did? That must be extraordinary piety which surpasses that of the apostle Paul; and he who lays claim to a degree of holiness which even Paul did not pretend to, gives little evidence that he has any true knowledge of himself, or has ever been imbued with the true humility which the gospel produces.
It should be observed, however, that many critics, as Bloomfield, Koppe, Rosenmuller, Robinson (Lexicon), Clarke, the editor of The Pictorial Bible, and others, suppose the word used here - τελειόω teleioō - not to refer to moral or Christian perfection, but to be an allusion to the games that were celebrated in Greece, and to mean that he had not completed his course and arrived at the goal, so as to receive the prize. According to this, the sense would be, that he had not yet received the crown which he aspired after as the result of his efforts in this life. It is of importance to understand precisely what he meant by the declaration here; and, in order to this, it will be proper to look at the meaning of the word elsewhere in the New Testament. The word properly means, to complete, to make perfect, so as to be full, or so that nothing shall be wanting. In the New Testament it is used in the following places, and is translated in the following manner: It is rendered "fulfilled" in Luke 2:23; John 19:28; "perfect," and "perfected," in Luke 13:32; John 17:23; 2-Corinthians 12:9; Philippians 3:12; Hebrews 2:10; Hebrews 5:9; Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23; James 2:22; 1-John 2:5; 1-John 4:12, 1-John 4:17-18; "finish," and "finished," John 5:36; Acts 20:24; and "consecrated," Hebrews 7:28.
In one case Acts 20:24, it is applied to a race or course that is run - "That I might finish my course with joy;" but this is the only instance, unless it be in the case before us. The proper sense of the word is that of bringing to an end, or rendering complete, so that nothing shall be wanting. The idea of Paul evidently is, that he had not yet attained that which would be the completion of his hopes. There was something which he was striving after, which he had not obtained, and which was needful to render him perfect, or complete. He lacked now what he hoped yet to attain to; and that which he lacked may refer to all those things which were wanting in his character and condition then, which he expected to secure in the resurrection. What he would then obtain, would be - perfect freedom from sin, deliverance from trials and temptations, victory over the grave, and the possession of immortal life.
As those things were needful in order to the completion of his happiness, we may suppose that he referred to them now, when he says that he was not yet "perfect." This word, therefore, while it will embrace an allusion to moral character, need not be understood of that only, but may include all those things which were necessary to be observed in order to his complete felicity. Though there may be, therefore, an allusion in the passage to the Grecian foot-races, yet still it would teach that he did not regard himself as in any sense perfect in all respects, there were things wanting to render his character and condition complete, or what he desired they might ultimately be. The same is true of all Christians now. We are imperfect in our moral and religious character, in our joys, in our condition. Our state here is far different from that which will exist in heaven; and no Christian can say, anymore than Paul could, that he has obtained that which is requisite to the completion or perfection of his character and condition. He looks for something brighter and purer in the world beyond the grave. Though, therefore, there may be - as I think the connection and phraseology seem to demand - a reference to the Grecian games, yet the sense of the passage is not materially varied. It was still a struggle for the crown of perfection - a crown which the apostle says he had not yet obtained.
But I follow after - I pursue the object, striving to obtain it. The prize was seen in the distance, and he diligently sought to obtain it. There is a reference here to the Grecian races, and the meaning is, "I steadily pursue my course;" compare the notes at 1-Corinthians 9:24.
If that I may apprehend - If I may obtain, or reach, the heavenly prize. There was a glorious object in view, and he made most strenuous exertions to obtain it. The idea in the word "apprehend" is that of taking hold of, or of seizing suddenly and with eagerness; and, since there is no doubt of its being used in an allusion to the Grecian foot-races, it is not improbable that there is a reference to the laying hold of the pole or post which marked the goal, by the racer who had outstripped the other competitors, and who, by that act, might claim the victory and the reward.
That for which also I am apprehended of Christ Jesus - By Christ Jesus. The idea is, that he had been called into the service of the Lord Jesus, with a view to the obtaining of an important object. He recognized:
(1) the fact that the Lord Jesus had, as it were, laid hold on him, or seized him with eagerness or suddenness, for so the word used here - κατελήμφθην katelēmphthēn - means (compare Mark 9:18; John 8:3-4; John 12:35; 1-Thessalonians 5:4; and,
(2) the fact that the Lord Jesus had laid hold on him, with a view to his obtaining the prize. He had done it in order that he might obtain the crown of life, that he might serve him faithfully here, and then be rewarded in heaven.
We may learn, from this:
(1) That Christians are seized, or laid hold on, when they are converted, by the power of Christ, to be employed in his service.
(2) that there is an object or purpose which he has in view. He designs that they shall obtain a glorious prize, and he "apprehends" them with reference to its attainment.
(3) that the fact that Christ has called us into his service with reference to such an object, and designs to bestow the crown upon us, need not and should not dampen our exertions, or diminish our zeal. It should rather, as in the case of Paul, excite our ardor, and urge us forward. We should seek diligently to gain that, for the securing of which, Christ has called us into his service. The fact that he has thus arrested us in our mad career of sin; that he has by his grace constrained us to enter into his service, and that he contemplates the bestowment upon us of the immortal crown, should be the highest motive for effort. The true Christian, then, who feels that heaven is to be his home, and who believes that Christ means to bestow it upon him, will make the most strenuous efforts to obtain it. The prize is so beautiful and glorious, that he will exert every power of body and soul that it may be his. The belief, therefore, that God means to save us, is one of the highest incentives to effort in the cause of religion.
Not as though I had already attained - Ουχ ὁτι ηδη ελαβον· For I have not yet received the prize; I am not glorified, for I have not finished my course; and I have a conflict still to maintain, and the issue will prove whether I should be crowned. From the beginning of the 11th to the end of the 17th verse there is one continued allusion to the contests at the Olympic games; exercises with which, and their laws, the Philippians were well acquainted.
Either were already perfect - Η ηδη τετελειωμαι· Nor am I yet perfect; I am not yet crowned, in consequence of having suffered martyrdom. I am quite satisfied that the apostle here alludes to the Olympic games, and the word τετελειωμαι is the proof; for τελειωθηναι is spoken of those who have completed their race, reached the goal, and are honored with the prize. Thus it is used by Philo, Allegoriar. lib. iii. page 101, edit. Mangey: Ποτε ουν, ω ψυχη, μαλιστα νεκροφορειν (νικοφορειν) σεαυτην ὑποληψη· αραγε ουχ ὁταν τελειωθῃς και βραβειων και στεφανων αξιωθῃς "When is it, O soul, that thou shalt appear to have the victory? Is it not when thou shalt be perfected, (have completed thy course by death), and be honored with prizes and crowns?"
That τελειωσις signified martyrdom, we learn most expressly from Clemens Alexand., Stromata, lib. iii. page 480, where he has these remarkable words: -
τελειωσιν μαρτυριον καλουμεν, ουχ ὁτι τελος του βιου ὁ ανθρωπος ελεβεν, ῳς οἱ λοιποι, αλλ' ὁτι τελειον εργον αγαπης ενεδειξατο·
"We call martyrdom τελειωσις, or perfection, not because man receives it as the end, τελος, or completion of life; but because it is the consummation τελειος, of the work of charity."
So Basil the great, Hom. in Psalm 116:13 :
Ποτηριον σωτηριου ληψομαι· τουτεστι, διψων επι την δια του μαρτυριου τελειωσιν ερχομαι·
"I will receive the cup of salvation; that is, thirsting and earnestly desiring to come, by martyrdom, to the consummation."
So Oecumenius, on Acts 28:
Παντα ετη απο της κλησεως του Παυλου, μεχρι της τελειωσεως αυτου, τριακοντα και πεντε·
"All the years of Paul, from his calling to his martyrdom, were thirty and five."
And in Balsamon, Can. i. Ancyran., page 764:
Τον της τελειωσεως στεφανον αναδησασθαι
"To be crowned with the crown of martyrdom."
Eusebius, Hist. Eccles, lib. vii. cap. 13, uses the word τελειουσθαι to express to suffer martyrdom. I have been the more particular here, because some critics have denied that the word has any such signification. See Suicer, Rosenmuller, Macknight, etc.
St. Paul, therefore, is not speaking here of any deficiency in his own grace, or spiritual state; he does not mean by not being yet perfect, that he had a body of sin and death cleaving to him, and was still polluted with indwelling sin, as some have most falsely and dangerously imagined; he speaks of his not having terminated his course by martyrdom, which he knew would sooner or later be the case. This he considered as the τελειωσις, or perfection, of his whole career, and was led to view every thing as imperfect or unfinished till this had taken place.
But I follow after - Διωκω δε· But I pursue; several are gone before me in this glorious way, and have obtained the crown of martyrdom; I am hurrying after them.
That I may apprehend - That I may receive those blessings to which I am called by Christ Jesus. There is still an allusion here to the stadium, and exercises there: the apostle considers Christ as the brabeus, or judge in the games, who proclaimed the victor, and distributed the prizes; and he represents himself as being introduced by this very brabeus, or judge, into the contest; and this brabeus brought him in with the design to crown him, if he contended faithfully. To complete this faithful contention is what he has in view; that he may apprehend, or lay hold on that for which he had been apprehended, or taken by the hand by Christ who had converted, strengthened, and endowed him with apostolical powers, that he might fight the good fight of faith, and lay hold on eternal life.
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am (l) apprehended of Christ Jesus.
(l) For we run only as far forth as we are laid hold on by Christ, that is, as God gives us strength, and shows us the way.
Not as though I had already attained,.... Or "received"; he had received much grace out of the fulness of it in Christ; he had received the gift of righteousness, the forgiveness of his sins, and the adoption of children; he had attained to a lively hope of the incorruptible inheritance, and had received a right unto it, and had a meetness for it; but as yet he had not received the thing itself, nor was he come to the end of his race, and so had not received the crown of righteousness laid up for him; he had not yet attained to perfect knowledge, nor perfect holiness, nor perfect happiness: wherefore he adds,
either were already perfect; he was perfect in comparison of others, that were in a lower class of grace, experience, and knowledge, in which sense the word is used in Philippians 3:15, and in 1-Corinthians 2:6; he was so, as perfection intends sincerity, uprightness, and integrity; the root of the matter, the truth of grace was in him; his faith was unfeigned, his love was without dissimulation, his hope was without hypocrisy, his conversation in the world was in godly simplicity, and his preaching and his whole conduct in his ministry were of sincerity, and in the sight of God: he was perfect as a new creature with respect to parts, having Christ formed in him, and all the parts of the new man, though not as to degrees; this new man not being as yet grown up to a perfect man, or to its full growth, to the measure of the stature of the fulness of Christ; he was perfect with respect to justification, being perfectly justified from all things, by the righteousness of Christ, but not with respect to sanctification; and though his sanctification was perfect in Christ, yet not in himself; his knowledge was imperfect, something was wanting in his faith, and sin dwelt in him, of which he sometimes grievously complained: now this he says, lest he should be thought to arrogate that to himself, which he had not:
but I follow after; Christ the forerunner, after perfect knowledge of him, perfect holiness from him, and perfect happiness with him: the metaphor is taken from runners in a race, who pursue it with eagerness, press forward with all might and main, to get up to the mark, in order to receive the prize; accordingly the Syriac version renders it, , "I run", and so the Arabic: the apostle's sense is, that though he had not yet reached the mark, he pressed forward towards it, he had it in view, he stretched and exerted himself, and followed up very closely to it, in hope of enjoying the prize:
if that I may apprehend that for which also I am apprehended of Christ Jesus; he was apprehended of Christ, when he met him in his way to Damascus, stopped him in his journey, laid him prostrate on the ground, and laid hold on him as his own, challenged and claimed his interest in him, Acts 9:3, as one that the Father had given him, and he had purchased by his blood; he entered into him, and took possession of him, and took up his residence in him, having dispossessed the strong man armed, and ever since held him as his own; and he apprehended, or laid hold on him, to bring him as he had engaged to do, to a participation of grace here, and glory hereafter; that he might know him himself, and make him known to others; that he might be made like unto him, have communion with him, and everlastingly enjoy him: and these things the apostle pursued after with great vehemence, that he might apprehend them, and be in full possession of them; and which he did, in the way and manner hereafter described.
This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.
Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).
attained--"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
either were already perfect--"or am already perfected," that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. See 1-Corinthians 9:24; Hebrews 12:23. See TRENCH [Greek Synonyms of the New Testament].
I follow after--"I press on."
apprehend . . . apprehended--"If so be that I may lay hold on that (namely, the prize, Philippians 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, Song 1:4; 1-Corinthians 13:12).
Jesus--omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2-Timothy 4:7-8). Christ the Author, is also the Finisher of His people's "race."
Not as though I had already attained. Had already obtained the great prize. It still requires effort. The prize is at the end of the race.
Or am already made perfect. He never claimed to have received such a state; nor does he intimate any where that such a state is ever reached on earth.
But follow after. Press on, as one who must push forward.
If so be that I may apprehend. The idea is, I press on in the hope that I shall lay hold upon the prize.
That. He will seek to lay hold of that for which Christ laid hold of him at conversion, viz., his eternal salvation.
I count not myself yet, etc. The prize is yet before. Constant effort is still required.
This one thing I do. His whole life is given to one purpose.
Forgetting the things which are behind. Especially the things which he once counted gain (Philippians 3:7), and even all the hardships and sufferings of the apostolic lot.
And reaching forth. The image is of one so eager for what is before him that hands and body are stretched to lay hold of it.
I press on toward the goal. His eye is upon the goal and he presses through every difficulty to reach it.
Unto the prize. This is the prize offered to those in the high calling of the saints in Christ. A crown was bestowed in an earthly race when the goal was reached. This prize is "the resurrection from the dead" (Philippians 3:11) and an eternal crown.
Not that I have already attained - The prize. He here enters on a new set of metaphors, taken from a race. But observe how, in the utmost fervour, he retains his sobriety of spirit. Or am already perfected - There is a difference between one that is perfect, and one that is perfected. The one is fitted for the race, Philippians 3:15; the other, ready to receive the prize. But I pursue, if I may apprehend that - Perfect holiness, preparatory to glory. For, in order to which I was apprehended by Christ Jesus - Appearing to me in the way, Acts 26:14. The speaking conditionally both here and in the preceding verse, implies no uncertainty, but only the difficulty of attaining.
*More commentary available at chapter level.